The Kitab-i-Aqdas Part 18

Baha'u'llah enjoined upon His followers to devote these days to feasting, rejoicing and charity. In a letter written on Shoghi Effendi's behalf it is explained that "the intercalary days are specially set aside for hospitality, the giving of gifts, etc.".

30. The traveller ... not bound by the Fast #16

The minimum duration of a journey which exempts the believer from fasting is defined by Baha'u'llah (Q and A 22 and 75). The details of this provision are summarized in the Synopsis and Codification, section IV.B.5.a.i.-v.

Shoghi Effendi has clarified that while travellers are exempt from fasting, they are free to fast if they so wish. He also indicated that the exemption applies during the whole period of one's travel, not just the hours one is in a train or car, etc.

31. The traveller, the ailing, those who are with child or giving suck, are not bound by the Fast; they have been exempted by G.o.d as a token of His grace. #16

Exemption from fasting is granted to those who are ill or of advanced age (see note 14), women in their courses (see note 20), travellers (see note 30) and to women who are pregnant and those who are nursing. This exemption is also extended to people who are engaged in heavy labour, who, at the same time, are advised "to show respect to the law of G.o.d and for the exalted station of the Fast" by eating "with frugality and in private"

(Q and A 76). Shoghi Effendi has indicated that the types of work which would exempt people from the Fast will be defined by the Universal House of Justice.

32. Abstain from food and drink from sunrise to sundown #17

This relates to the period of fasting. In one of His Tablets, 'Abdu'l-Baha, after stating that fasting consists of abstinence from food and drink, further indicates that smoking is a form of "drink". In Arabic the verb "drink" applies equally to smoking.

33. It hath been ordained that every believer in G.o.d ... shall, each day ... repeat "Allah-u-Abha" ninety-five times. #18

"Allah-u-Abha" is an Arabic phrase meaning "G.o.d the All-Glorious". It is a form of the Greatest Name of G.o.d (see note 137). In Islam there is a tradition that among the many names of G.o.d, one was the greatest; however, the ident.i.ty of this Greatest Name was hidden. Baha'u'llah has confirmed that the Greatest Name is "Baha".

The various derivatives of the word "Baha" are also regarded as the Greatest Name. Shoghi Effendi's secretary writing on his behalf explains that

The Greatest Name is the Name of Baha'u'llah. "Ya Baha'u'l-Abha"

is an invocation meaning: "O Thou Glory of Glories!".

"Allah-u-Abha" is a greeting which means: "G.o.d the All-Glorious".

Both refer to Baha'u'llah. By Greatest Name is meant that Baha'u'llah has appeared in G.o.d's Greatest Name, in other words, that He is the supreme Manifestation of G.o.d.

The greeting "Allah-u-Abha" was adopted during the period of Baha'u'llah's exile in Adrianople.

The repet.i.tion of "Allah-u-Abha" ninety-five times is to be preceded by the performance of ablutions (see note 34).

34. Perform ye ... ablutions for the Obligatory Prayer #18

Ablutions are specifically a.s.sociated with certain prayers. They must precede the offering of the three Obligatory Prayers, the daily recitation of "Allah-u-Abha" ninety-five times, and the recital of the verse prescribed as an alternative to obligatory prayer and fasting for women in their courses (see note 20).

The prescribed ablutions consist of washing the hands and the face in preparation for prayer. In the case of the medium Obligatory Prayer, this is accompanied by the recitation of certain verses (see Some Texts Revealed by Baha'u'llah Supplementary to the Kitab-i-Aqdas).

That ablutions have a significance beyond washing may be seen from the fact that even should one have bathed oneself immediately before reciting the Obligatory Prayer, it would still be necessary to perform ablutions (Q and A 18).

When no water is available for ablutions, a prescribed verse is to be repeated five times (see note 16), and this provision is extended to those for whom the use of water would be physically harmful (Q and A 51).

The detailed provisions of the law concerning ablutions are set out in the Synopsis and Codification, section IV.A.10.a.-g., as well as in Questions and Answers numbers 51, 62, 66, 77 and 86.

35. Ye have been forbidden to commit murder #19

The prohibition against taking another's life is repeated by Baha'u'llah in paragraph 73 of the Kitab-i-Aqdas. Penalties are prescribed for premeditated murder (see note 86). In the case of manslaughter, it is necessary to pay a specified indemnity to the family of the deceased (see Kitab-i-Aqdas, # 188).

36. or adultery #19

The Arabic word "zina", here translated as "adultery", signifies both fornication and adultery. It applies not only to s.e.xual relations between a married person and someone who is not his or her spouse, but also to extramarital s.e.xual intercourse in general. One form of "zina" is rape.

The only penalty prescribed by Baha'u'llah is for those who commit fornication (see note 77); penalties for other kinds of s.e.xual offence are left to the Universal House of Justice to determine.

37. backbiting or calumny #19

Backbiting, slander and dwelling on the faults of others have been repeatedly condemned by Baha'u'llah. In the Hidden Words, He clearly states: "O Son of Being! How couldst thou forget thine own faults and busy thyself with the faults of others? Whoso doeth this is accursed of Me."

And again: "O Son of Man! Breathe not the sins of others so long as thou art thyself a sinner. Shouldst thou transgress this command, accursed wouldst thou be, and to this I bear witness." This strong admonition is further reiterated in His last work, "the Book of My Covenant": "Verily I say, the tongue is for mentioning what is good, defile it not with unseemly talk. G.o.d hath forgiven what is past. Henceforward everyone should utter that which is meet and seemly, and should refrain from slander, abuse and whatever causeth sadness in men."

38. We have divided inheritance into seven categories #20

The Baha'i laws of inheritance apply only in case of intestacy, that is, when the individual dies without leaving a will. In the Kitab-i-Aqdas (# 109), Baha'u'llah instructs every believer to write a will. He elsewhere clearly states that the individual has full jurisdiction over his property and is free to determine the manner in which his or her estate is to be divided and to designate, in the will, those, whether Baha'i or non-Baha'i, who should inherit (Q and A 69). In this connection, a letter written on behalf of Shoghi Effendi explains that: